mentalblog.com comments:
There is a poignant Ramba"n about the Hebrew expression for old age - boh bayomim. Ramban, in essence, says that an old person no longer "owns" the times he lives in, but is like a stranger in a strange land. He is, therefore, a boh bayomim - "he comes into the days" as an outsider.
But a young person is in "his element", he "owns" the times he lives in. Hence he is referred to as an eimed bayomov - "he stands in his days", he is on a familiar turf...
[OK, I admit - I added a little twist here. Ramba'n actually refers to someone older than most of their contemporaries. But I think the concept is still very much downward compatible and is applicable even to those approaching middle age.]
Why a frum kid would want to impersonate a child molester is way beyond me. But the second dance was great. Note, though, that when his kippah fell off, no one did a thing. No the dance, nor his audience.
Ashreinu ma tov chelkeinu!
thus spoke the pisher...
Yup. It's starting to sit with me :)
sorry, i see Berl desperately trying to elevate the conversation...
I say Hong Kong gilrs should add the video to their Favorites.. :+:
What was that about 'elevating the conversation?'
TA lol ;-)
Off topic (or agav Ramba"n):
In last week's parshoh [yes, I know this is't correct, but that's how most people says it], Iben Ezra talks about the concept of naming someone and even something after G-d (Please note: not saying someone "is G-d", but "naming them after G-d"). Among the examples, he brings the posuk "yikrouh Havayeh Tzidkeinu" and says that it's a reference to moshiach who will be called thusly.
Berl, don't go Sokolovsky on me please :)
LOL. But did you get the Iben Ezra's take on naming after G-d? It's so cute!
He has an even more interesting video -l'cha
"Berl, don't go Sokolovsky on me please "
TA, what is it with Massachusetts and interesting Russians?
Sokolovsky lives in Denver now.
Er leigt arein dem ganzen kopp in die fiess
By now most are familiar with the jibe; Arguing on the net is analogous to running in Special Olympics. How? Even if you win your are still retarded. That said, this blog could raise its level of discussion and become genuinely edifying as well as entertaining. Berl's contributions open some fascinating doors into the infinite. Afterall chof bais eisiyos, i.e. language, is the key to the universe.
"genuinely edifying as well as entertaining...fascinating doors into the infinite"
could we please cut the crap, it is not welcomed here. Lubvitchers, obsessed with ein sof.
actually Ibn Ezra offers no explanation but alludes to other pssukim for that. A simple reading for this is the Ramban's explanation on these same pssukim:
רמב"ן בראשית פרק לג פסוק כ
ודע כי המנהג הזה בישראל כן, שיקראו השמות בשבחי האל כמו צוריאל (במדבר ג לה), צורישדי (שם א ו), כי יגיד הקורא שהאל הוא צורו ושדי הוא צורו, וכן עמנו אל (ישעיה ז יד), וכן שם המשיח ה' צדקנו (ירמיה לג טז), ושם ירושלים ה' שמה (יחזקאל מח לה). וכן יעשו בשמות מלאכים, גבריאל (דניאל ח טז), מיכאל (שם י כא), כי בעבור גדולת כחם יגידו בשמם כי הגבורה לאל ומי כמוהו:
א
Which is the mere opposite of what Ariel and others do bizer anpin: When faced with the mofsim and greatness of their power it is incumbent to declare "ki hagvuroh lokel" that the greatness is to the Almighty.
What actually happen now is mor e akin to the nechash hanchoshes etc.
See Iben Ezra on SHEMEIS 18:3
Iben Ezra's 'explanations' are often terse and sometimes merely hints. He askes "how can a man be called with the name of G-d?" (the implication is that the man is being deified). He answers the question by stating that it was completely acceptable to do so, "verabim kocho" and not only in regard to men, but even in regard to the mizbeach - "Hashem nissi". By bringing the mizbeach into the mix, Iben Ezra is mechalek between the idea of 'calling someone G-d' and 'calling someone by G-d's name' (as a way of honoring G-d).
See also Iben Ezra on on SHEMEIS 34:5 vayikro besheim Havayeh
I do not know what Ariel has in his mind. And I am happily resigned to this state of ignorance.
I don't get the hidush, jewish names contain G-ds name, like
Ari-el
Matis-yahu
You mean why did the Iben Ezra choose to deal with this question here and not in Bereishis? I do not know, perhaps someone else can address that point.
[btw, "el" just means "strenght", like "vein leeil yodi..."
"By bringing the mizbeach into the mix, Iben Ezra is mechalek between the idea of 'calling someone G-d' and 'calling someone by G-d's name' (as a way of honoring G-d).
See also Iben Ezra on on SHEMEIS 34:5 vayikro besheim Havayeh",
sorry he is *not* being "mechalek"; he is using and applying the notion and idea applied to calling people by the name of Hashem to caling something by the nameof Hashem.
But he does not offer an explanation for the calling of the name; just statung a fact.
That is i mentioned the Ramban which mentions everything that the Ibn Ezra says and also offers an explanation. The ramban too mentions the possuk of moshe's mizbeach and he actually comes to explain the possuk of yaakov's mizbeach.
"… he is using and applying the notion and idea applied to calling people by the name of Hashem to caling something by the nameof Hashem."
What in the world does that mean? I can't understand most of your writing.
As to Iben Ezra, he seldom speaks with the expanse of Ramban. One often has to read things into his writing to understand it. So I made my attempt at such a reading; anyone can read the actual text and decide for himself whether my mizbeach point made sense. You decided it did not – duly noted.
אבן עזרא שמות פרק יח פסוק ג
ואל תתמה איך יקרא שם אדם בשם אל, כי הנה כמוהו צורי שדי (במד' ז, לו), ורבים ככה. ולפי דעתי, כי כן שם המזבח שבנה משה ה' נסי (שמות יז, טו), וככה שם המשיח ה' צדקנו (ירמיה כג, ו).
It is obvious that the Ibn Ezra (before he mentions the mizbeach example) means to explain that we are not "calling someone G-d" as he starts "veal tetameh..." , even before the example of the mizbeach. It seems that he wants to use this obvious explanation in our case, to mean the same, when referring to "hashem" with an adjective defining Hashem, "Nissi" or "tzidkeynooh" that here too we are obviously not referring to calling the person or mizbeach Hashem.
However, what exactly it means he hasn't explained to us. However, it seems that his explanation would be in sync with Ramban's explanation.
ALl i said from the Ramban is: that he too brings the same pssukim and offers an explanation which negates the mistake that could c"v be inferred from the literal meaning.
Please.
So long as one is spinning on one's head, all is forgiven.
Can you find where that is refuted?
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